Thera 1.85: Sunaga
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(85):Sunaga Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =85. Sunāga= He was reborn in this Buddha-age in the village of Nālaka as the son of a brahmin(priest), and was a friend of Sāriputta before the latter left the world(for monkhood). Hearing the General of the Path(Dhamma) preach, he too left the world(for monkhood), being established on the plane of insight.1 Soon he won arahantship(enlightenment). Upon that, in course of teaching the bhikkhus(monks), he declared aññā(supreme attainment) in this verse: ---- 85 Cittanimittassa kovido pavivekarasaɱ vijāniya,|| Jhāyaɱ nipako patissato adhigaccheyya sukhaɱ nirāmisanti.|| || ---- 85 Expert to grasp the image conjured up,2 Versed in the secret of the life detached, Practised in meditation, clear in mind: - Well may he win to rapture unalloyed. ---- 1 Dassanabhūmiyan patiṭṭhito, a divergence from the usual phrases. 2 In the self-hypnosis of jhāna. See Compendium, p. 54. ---- =1.9-5 85 Commentary on the stanza of Sunāgatthera= The stanza starting with Cittanimittassa kovido constitutes that of the venerable Thera Sunāga. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating good deeds conducive toward escape from rounds of repeated rebirths (vaṭṭa) in this and that existence, was reborn in a brahmin family at the time of the Blessed One Sikhī, thirtyone aeons (kappa) ago, from now. On having come of age, he became proficient in the three vedas and living in an hermitage taught three thousand brahmins in the recitation of charms (manta). Then one day when he was practising his charm (manta) of palmistry (lakkhana) after having reflected having seen the Master, there arose in him enormous pleasing piousness (pasādo) in connection with Buddha-knowledge (ñāna) thus: “Endowed with these-like characteristic signs (lakkhana), He will become Buddha, the endless conqueror with endless knowledge. On account of that pious-mindedness, he was reborn in the divine world, and wandering about his rounds of repeated rebirths as the son of a certain brahmin, in the village of Nālaka, when this Buddha arose. His name was Sunāga. Being a lay associate of the commander-in-chief of the truth (dhamma) he went to the presence of the Thera, listened to the truth (dhamma), got established on the ground of insight (dassanabhūmi), became a monk, placed himself on the path of spiritual insight (vipassanā) and attained Arahantship. Hence, has it been said in the Apadāna:–- “Not far from Himavanta, there was a hill, named, Vasabha, at the foot of which, there was created a hermitage. As a brahmin, then, I taught to three thousand pupils whom I brought together and sat on one side. Having sat down on one side, I, the brahmin, proficient in charms (manta) made my mind piously pleased as I made my quest of knowledge (veda) regarding Buddha, in His knowledge (ñāna). Having made my mind piously pleased there, I sat cross-legged on a leaf- spread, where I died. It was thirtyone aeons (kappa) ago, from now, that I then gained the per- ception (saññā). I do not remember any evil existence; this is the fruitful result of perception of knowledge. Twentyseven aeons (kappa) ago, there was King Siridhara, a very strong world- king endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out. Having, however, attained Arahantship, he spoke a stanza, exposing his aññā(attainment), with the indication (padesa) of teaching the truth (dhamma) to the monks.-- 85. He who is clever in the characteristic signs of the mind, after having come to know clearly the flavour of seclusion, being meditative (jhāyaṃ), mature (nipako) and aptly mindful (patissato), would achieve happiness free from sensual desires (nirāmisa). There, cittanimittassa kovido means: clever in seizing the sign (nimitta) in the developing (bhāvanā) of mind; adept in the grasping (gahane) of the mind-sign (nimitta) comprising such contrivance (yogya) as:– “At this time the mind should be lifted; at this time, the mind should be gladdened; at this equanimity should be specially exercised (ajjhupekkhitabbaṃ),” in this manner lifting, etc. Pavivekarasaṃ vijāniya means: having well-understood the flavour (rasa) of seclusion of mind of one who had well developed the seclusion of body; having enjoyed the happiness of seclusion; thus, is the meaning. Indeed statement has been made thus:– “Pavivekarasaṃ pitvā (having drunk the juice of solitude).” Jhāyaṃ means: entering upon meditation (jhāna) first of all reflection on (upanijhāna) sense-object (ārammana) and later (pacchā) reflection on characteristic mark (lakkhana). Nipako means; clever in keeping up (pariharana) the mental exercise (kammaṭṭhāna). Patissato means; ready (upaṭṭhita) awareness (sati). Adhigaccheyya sukhaṃ nirāmisaṃ means:– He would well approach and attain the fruitful bliss (phalasukha) over and above the disinterested happiness of nibbāna, owing to being unmixed with the bait (āmisa) of sensual pleasures (kāma) and the bait (āmisa) of circle (vaṭṭa) of repeated rebirths, entering upon meditation (jhāna) with but the jhāna of spiritual insight (vipassanā), having become mindful (sato) and thoughtful (sampajāno), by beign established on the bliss of seclusion of mind that had been gained, owing to cleverness (kosalla) in such matters as the characteristic mark (nimitta) of calm composure (samatha), etc., in this manner; thus, is the meaning. The Commentary on the stanza of the Thera Sunāga is complete. ----